• Korean Journal of Heritage: History & Science
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• v.49 no.3
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• pp.32-51
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• 2016

This study examines, based on the database of the Institute for the Translation of Korean Classics(ITKC), the garden plants and their symbolism, and the landscape culture recorded in 'Jipkyungjaeyoungsi(the Series of Poems on Gardens Poetry)' in relevance to traditional houses. First, Jipkyungjaeyoungsi had been continuously written since mid-Goryeo dynasty, when it was first brought in, until the late Joseon dynasty. It was mainly enjoyed by the upper class who chose the path of civil servants. 33 pieces of Jaeyoungsi(題詠詩) in 25 books out of a total of 165 books are related to residential gardens. The first person who wrote a poem in relation to this is believed to be Lee GyuBo(1168~1241) in the late Goryeo dynasty. He is believed to be the first person to contribute to the expansion of natural materials and the variation of entertainment in landscape culture with such books as 'Toesikjaepalyoung(退食齋八詠)', 'Gabeunjeungyukyoung(家盆中六詠)'and 'Gapoyukyoung(家圃六詠)'. Second, most of the poems used the names of the guesthouses. Out of the 33 sections, 19(57.5%) used 8 yeong(詠), then it was in the sequence of 4 yeong(詠), 6 yeong, 10 yeong, 14 yeong, 15 yeong, 16 yeong, 36 yeong(詠) and so on. In the poem writing, it appears to break the patterns of Sosangpalkyung(瀟湘八景) type of writings and is differentiated by (1) focusing on the independent title of the scenery, (2) combining the names of the place and landscape, (3) focusing on the name of the landscape. Third, the subtitles were derived from (1) mostly natural landscape focused on nature and garden plants(22 sections, 66.7%), (2) cultural landscape focused on landscape facilities such as guesthouses, ponds and pavilions(3 sections), (3) complex cultural scenery focused on the activities of people in nature(8 sections). Residents enjoy not only their aesthetic preferences and actual view, but the ideation of the scenery. Especially, they display attachment to and preference for vegetables and herbs, which had been neglected. Fourth, the percentage of deciduous tree population(17 species) rated higher(80.9%) compared to the evergreens(4 species). These aspects are similar results with the listed rate in 'Imwonkyungjaeji(林園經濟志)' by Seo YuGu [evergreen 18 species(21.2%) and deciduous trees 67 species(78.8%)] and precedent researches [Byun WooHyuk(1976), Jung DongOh(1977), Lee Sun(2006)]. Fifth, the frequency of the occurrence of garden plants were plum blossoms(14 times), bamboos(14 times), pine trees(11 times), lotus(11 times), chrysanthemum(10 times), willows(5 times), pomegranates(4 times), maple trees(14 times), royal foxglove trees, common crapemyrtle, chestnut trees, peony, plantains, reeds and a cockscombs(2 times). Thus, the frequency were higher with symbolic plants in relations to (1) Confucian norms(pine trees, oriental arbor vitae, plum blossoms, chrysanthemums, bamboos and lotus), (2) living philosophy of sustain-ability(chrysanthemum, willow), (3) the ideology of seclusion and seeking peace of mind(royal foxglove ree, bamboo). Sixth, it was possible to trace plants in the courtyard and outer garden, vegetable and herb garden. Many symbolic plants were introduced in the courtyard, and it became cultural landscape beyond aesthetic taste. In the vegetable and herb garden, vegetables, fruits and medicinal plants are apparently introduced for epigenetic use. The plants that were displayed to be observed and enjoyed were the sweet flag, pomegranate, daphne odora, chrysanthemum, bamboo, lotus and plum blossom. Seventh, it was possible to understand garden culture related to landscaping materials through poetic words such as pavilions, ponds, stream, flower pot, oddly shaped stones, backyard, orchard, herb garden, flower bed, chrysanthemum fence, boating, fishing, passing the glass around, feet bathing, flower blossom, forest of apricot trees, peach blossoms, stroking the pine tree, plum flower blossoming through the snow and frosted chrysanthemum.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.2
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• pp.124-133
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• 2014

The study on Musa basjoo planting in traditional gardens in of folk villages and traditional temples was conducted to identify the phenomenon of Musa basjoo planting which frequently appears in paintings and literatures of the late Joseon dynasty and how the cultural custom is being handed down. The result of the study is as follows. As a result of studying state-designated folk villages 6 sites, the custom is being handed down in a few limited gardens including Asan Oeam Village and Seongju Hangae Village. In case of Oeam Village, there are three gardens where Musa basjoo was planted including Seolimbang, Vice Minister's Residence, and Geonjae House where Musa basjoo withered now. In case of Hangae Village, it was found in Bukbi House, Hahoe Residence and Gyoridaek Jinsa's Residence and most of them were planted in front of guesthouses and main building with the assemble-planting method. Musa basjoo planting was confirmed in 39 traditional temples and it was found that Yangsan Tongdosa Temple and attached hermitage Geukrakam are currently prevalent in Musa basjoo planting. Musa basjoo was planted on either side of the stairs of Buddhist sanctums for Buddha and Avalokitesvara Guan Yin of main temples and gwaneum temples with the assemble-planting method and it has a tendency of pair planting. Considering that Musa basjoo is a southern plant, most of Musa basjoo planting was distributed around Jeollanam-do and Gyeongsangnam-do, which is closely related to the isotherm distribution of the Korean Peninsula. Especially, it was found that planting flora was centered on $12^{\circ}C$ of Warmth Index $100^{\circ}$ and annual average temperature.

• Journal of architectural history
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• v.21 no.1
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• pp.7-26
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• 2012

Nakseonjae in Changdeokgung Palace was established at The King Hunjong's 13rd year (1847), the mid-19th century. It was constructed for own rests of King Hunjong and the residence of Kyungbin (king's concubines), and is showing features of upper-class houses from several points such as rustic architectural types by getting out of authoritative aspects as king's shelter space within the palace, block and floor distribution that separated spaces for men and women, simplicity in structures and styles, and non-colorful painting etc. This study aims at tracing on which architectural types did the upper-class houses within Hanyang (modern Seoul) at late Joseon Dynasty have and what was characteristics of Nakseonjae. The resemblance between Nakseonjae and the upper-class houses was very little differences from scale aspects, and floor plan shapes of Anchae (women's quarters) and Sarangchae (men's quarters) were followed basic common styles. Also, resemblance could be confirmed in the structural styles too. Characteristics of Nakseonjae are showing apparent differences from clearance compositions such as hall configuration etc. Nakseonjae was king's dwelling place, and spaces for house's collateral functions such as kitchen, stable, and warehouse etc together with shrine were unnecessary, and such places were substituted into servants' quarters for assisting the Royal family. In detailed structural styles, column's size was larger 3cm or more than the upper-class houses, and its height was higher to the degree of 30~60cm. Besides, formality as king's shelter space was raised more in decorating aspects, and Nakseonjae was implemented by getting architectural influences from Qing Dynasty of China. This study induced features of Hanyang's upper-class houses at the 19th century by supplementing distribution and space configurations at existing cases of Seoul and Gyeonggi area together with house diagrams having been collected by Gaokdohyung (site and floor plan) of Jangseogak Library, and confirmed resemblances and differences with Nakseonjae, that is, features of Nakseonjae. Through the result, this study judges a fact that architecture of Nakseonjae seemed to be affected from conveniences of upper-class houses within Hanseong, and also architectural styles and distribution types of Nakseonje would give influences to the upper-class houses.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.4
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• pp.420-425
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• 2016

This study discusses the architectural space's phenomenology, focusing on the physical environment and psychological behavior. Kim, Ju-Tae House, which is divided by special relationship, was analyzed by method of constructing space, and behavioral meaning with the perspective of visual structure. Kim, Ju-Tae House was constructed in a clear way by reflecting the users social, and cultural relationship. It has a relational and independent territories by physically surrounding Chae and wall. Each independent limited space is suggesting the space being opened by accessing the space stage by stage. This method of constructing the space makes the user aware of the relative difference from the induced space experience, and recognize the incremental strong isolation. Between the yard, which is located in the center of the house, forms a three-dimensional layer between Sarangchae and Anchae, emphasizing the spacial depth. The physical space is relatively small but because of the environmental conditions, such as the positioning of the observer's perspective, short cycle reorientation, and overlapped layer, it is recognized as far or deep compared to the actual size. This is the relative method as a visual perspective that is intended, and is understood as an active element that induces the psychological attitude by the recognized environment affordability of the user.

• Archives of design research
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• no.16
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• pp.101-110
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• 1996

CHOOSA GORACK which is a typical example of traditional houses in the CHO SEON dynasty consists of the four terraced builfing group. Among those,SADANG CHAI are located in the highest level,and SADANG CHAI and SADANG CHAI are toward south direction.It means that building orientation and level were influenced by the distinction of social level and the idea of ancester worship. Floor and ceiling level in the same building is different which was caused by the distinetion of social level in the CHO SEON dynasty and an ariental dual as a variety of openings,exposed ceilings,and furniture against a wall were creating a typical Korean visual harmony. Although the furniture and equipments were very important elements in ONDOL BANG the occupance ratio of these were low because the free space in BANG should be utilized effectively to accommodate the space variation.Both an AN CHAI and SARANG CHAI were composed by the standard space module called KAN.And interior elements were established by several factors such as the human scale,the behavior pattern in traditional sitting life style, and the lumber size of post and lintel construction of Korean house.BANG and DAE GHUNG, composed of KAN,were expanded and arranged side by side so that the natural light and ventilation through them could be used in the result of the kind of lay out,traffic circulation was disturved.In conclusion,CHOOSA GOTACK was formed by the sirect effice of the KOREAN penisula. However this study was based on one sample. It may not enough to deduct soild conclusion.Therefore continuous and farher study is needed for the sestemane evaluation.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.68-79
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• 2012

This study examines features in using Japanese apricots that assume a leading place with a special symbolism among various species of trees adopted to traditional gardens from a landscaping view. Specific aspects of how Japanese apricots were adopted to traditional gardens are as follows. First, while Japanese apricots are used in modern landscape space, there traditionally were six types in use of Japanese apricots as Tammae(探梅) Jungmae(庭梅) Bunmae(盆梅) Byoungmae(甁梅) Chomae(造梅) and Mukmae(墨梅). Second, Japanese apricots planted in gardens[庭梅] were placed mainly in a front yard of Sarang-Chae(the men's part of a traditional house) took a central area because symbolism and ornamental values of Japanese apricots suited what classical scholars sought. Preferred planting sites at that time include south of the building, the yard of Sarang-Chae, space in front of windows and next to fences and waterside. Third, Japanese apricots in traditional gardens were planted in five ways; Dansik(單植) Daesik(對植) Gunsik(群植) Yeolsik(列植) Honsik(混植). Dansik was the most common way in planting Japanese apricots and Daesik intended to enhance orderedness and symbolism of space. Japanese apricots for appreciating in an open field took the form of Gunsik in general but Honsik was also used with species of special symbolism. This study offers an opportunity to grasp traditional planting methods of Japanese apricots based on understanding of cultural aspects of Japanese apricots by focusing on Japanese apricots, the representative traditional species of trees. Results of the study would help to recognize the need to newly understand Japanese apricots and be useful information to plant and use Japanese apricots in a traditional way.

• The Journal of the Convergence on Culture Technology
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• v.7 no.4
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• pp.461-469
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• 2021

Houses contain our own characteristics and philosophy. As a Yangban house in the late Joseon Dynasty, the house of Kwon Hee-moon was constructed over 250 years to the present. Therefore, this house can more objectively examine the aesthetic ideals, such as the thoughts and philosophies of the house owners across the generations. The name of Sarang-Chae is Ui-Wang-Seo(嶷汪棲), it shows thoughts and philosophies symbolically. Ui(嶷)·Wang(汪) mean the elements of nature, and Seo(棲) symbolizes living together, It is aesthetics of Nature, aesthetics of Human boundary. Aesthetics of Nature boundary is aesthetics of Ui(嶷)·Wang (汪), so it is clear and fine. Aesthetics of Human boundary is aesthetics of Seo(棲), so it has meditation and purity. As such, the aesthetic ideal of Kwon Hee-moon's house pursues the ideal of life. Through the aesthetic boundary of the house of Kwon Hee-moon, we can understand the aesthetic boundary of Honam Yang-ban House in the Late Chosun Dynasty.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.2
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• pp.23-36
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• 2010

The purpose of this study is to infer the aspects and significance of Musa basjoo of latter part of Chosun Dynasty by analyzing the planting tendency and planting location of Musa basjoos drawn in total 77 old paintings and the characteristics of the paintings where Musa basjoos appeared, while trying to understand symbolic meanings of floral languages as well as the images and significance of Musa basjoos which appeared in the prose and poetry of Chosun Dynasty, and the results are as follows; With its floral languages of 'waiting', 'parting' and 'beauty', Musa basjoo represented the wealth and resuscitation and it aroused the elegance of hermits in its Taoistic sense. And it also represented 'the unworldliness to get out of transient human affairs' in its Buddhistic sense. Musa basjoos which appeared in 'Garden Custom Painting(庭園雅集圖)', 'Gosa Figure Painting(故事人物圖)' and 'Gyehoe Painting(契會圖)' is considered a device to increase the unworldly atmosphere of gardens and to dignify the elegant meetings of scholars, reflected by the high appearance frequencies of cranes and deer. And it seems that the meaning of Musa basjoo in certain paintings like 'Life-time Paintings(平生圖)', 'Castle City Painting(盛市圖), and 'Cultivating and Weaving Painting(耕織圖)' is an aspiration for wealth and prosperity, and the Musa basjoos planted in temples are considered to have symbolic meanings of aspiration for 'Salvation through Belief' as well as a unworldly meaning which reminds the transiency of human affairs. In addition, the expected effect of experiencing 'the sound of rain falling on the leaves of Musa basjoo' has been pursued, which can be confirmed by the fact that Firmiana simlex with wide leaves similar to Musa basjoo can be frequently spotted near the houses. Meanwhile, Musa basjoos seem to have been planted mainly in front garden or side garden around detached house and Musa basjoos inside the houses seem to have been planted mainly in right side when viewed from the entrance, in relation with the location of bedrooms where it is easier to hear the sounds from the right side of the environment. And the paintings where Musa basjoos appear with strange rocks and bizarre stones among other things have greater part of all the paintings, which is considered a kind of intentional landscaping and a product of mixed materials for elegant appreciation. And the major characters of the painting were involved in the activities of scholars such as arts, and the activities of minor characters were greatly related to their everyday lives. Musa basjoo of Chosun Dynasty in $17^{th}$ and $18^{th}$ century was one of the symbols necessary for description of gardens. And it provided the images of rainy scenes together with scholar culture which had a meaning of self-discipline, and it is assumed that the planting of Musa basjoo with the spirit of cease lessen deavor of a new leaf pushing up the tree and the spirit of resuscitation had the same trace of wheels in the city space of our country as the decline of scholar culture of Chosun Dynasty.

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.32-45
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• 2014

In this study, the characteristics of Mongsimjae in Namwon-si, Jeollabuk-do have been researched focusing on the writings engraved in huge stones and rocks of pavilion standing beside a lotus pond and its formative languages in the garden has been interpreted as follows. Name of pavilion(堂號) Mongsimjae(夢心齋) includes a classical scholar's spirit, refusing to serve two kings and homecoming after resignation from a government office(歸去來) of Songam(松菴) Park Moonsu(朴門壽), an ancestor who has brought to the Juksan(竹山) Park's family again. A pavilion standing beside a lotus pond(蓮塘) built in the reception garden is a gardening facility symbolizing 'Yeondang(蓮堂)' Park Dongsik(朴東式) who built Mongsimjae. The bamboo hill connected to the backyard seems to be relevant to 'Juksan', the family clan of Mongsimjae's owner and this kinds of intention can be found in the bamboos in the outer garden naturally led to inside the garden through the flower beds. The purpose for the western arrangement of the main building and gate contrary to the 'chukjwamihyaug'(丑坐未向; a direction toward to the south-southwest) of the prospect of Sarangchae(guesthouse) is interpreted to naturally attract people's eyes to the pavilion standing beside a lotus pond and to mitigate the sense of closure resulting from the huge stones located in the reception garden. Also the writing engraved in the three huge stones, 'Jonsimdae(存心臺)', implies that it is a place where was selected with heart by Juksan Park family who settled down in Homsil, Namwon after 'Haengchon(杏村) Park Jaryang(朴子良)' in Yiphyangjo(入鄕祖), Namwon and 'Jeongwa(靖窩)' is interpreted as a signature representing that it is the most comfortable house where Jeongwa Park Haechang(朴海昌: 1876~1933), the third owner of Mongsimjae, has lived. The pavilion standing beside a lotus pond of the 'Bangjibangdo(方池方島; square pond and square island)' type has no lotus for now and waterside cornerstones roughly piled with broken stones naturally mitigate the slope. There are two water inflows gathering rainwater in the reception garden other than the water inflow of valley and the upper-side water inflow was built using a high waterfall method. The middle island cut into a square was designed to use in two ways, as 'island' or 'steppingstone', according to the water level and the old name of the pavilion standing beside a lotus pond was revealed as 'Cheonundam(天雲潭)' from the engraved writing located in the side of the middle island. In addition, 'Imni(臨履)', engraved writing in the finishing stone of waterside by citing a line of 'Sigyeong(詩經)', implies 'Be a upright classical scholar who pays close attention to one's own behaviors' and 'Jeongchuk(渟?)' is interpreted as a message that desires the eternal staying of the Juksan Park family's wealth. Ultimately, the writings engraved in the huge stones and rocks of the pavilion standing beside a lotus pond are interpreted as a symbol language that wishes the heaven protects and maintains the wealth of the Juksan Park family who is the owner of Mongsimjae.

• Korean Journal of Heritage: History & Science
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• v.51 no.1
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• pp.48-65
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• 2018

The authors of this paper aim to make a record of the construction process, its symbolic meaning, and the changes in the status of the landscape plants at the Pasanseodang according to the Report on the Pasanseodang written by Park Gyu-hyun in 1874. First, the construction of Samgahun Pavilion, which is located in Myo-ri, Habin-myun, Dalsung-gun, Daegu, took about 90 years and spanned the lifetimes of Park Sungsoo, an 11th-generation descendant of Park Paengnyun (1417~1456) through to Park Kyuhyun, a 14th-generation descendant. It was called the shape of dragon, with its head facing the tail (回龍顧尾形), in feng shui. Second, the village of Pahwoe was founded in 1769, the 45th year of the reign of King Yeongjo, by Park Sungsoo for the purpose of socializing with his friends at his thatched home, and was named after his own courtesy name (Samgahun). Park Kwangseok, the second son of Park Sungsoo, built the sarangchae in 1826 and the anchae in 1869 after his marriage (in 1783). Then, Park Kyuhyun, the grandson of Park Kwangseok, built the pond and planted it with lotus flowers, and built the Hayeopjeong in 1874. The Pasanseodang, as the precursor of the Hayeopjeong, may be related with the name of the hillside region behind Samgahun. Third, a quadrangular-shaped pond with a length of 21m and a width of 15m was also built and planted with lotus flowers. In the center of the pond is a small round island that reflects the world view of the Chosun dynasty, i.e. that the sky is round and the landmass is quadrangular. Meanwhile, the name of the Hayeopjeon reflects the value system of aristocrats who lived a life of leisure and artistic indulgence. They called the eastern room "Yeeyeonhun" (怡燕軒) and the western room "Mongyangjae" (蒙養齋), names which embody their wishes for a good life as a member of the nobility and a bright future for one's descendants. Fourth, in Confucian terms, the authors infer the points of view reflected in the kinds of trees that were planted according to Confucian norms (pine tree, lotus, bamboo), the living philosophy of sustainability (willow), the ideology of seclusion and the search for peace of mind (bamboo), and relief efforts for the poor and a life of practicality (chestnut, oak, wild walnut, lacquer). The authors assert that this way of planting trees was a highly effective design feature of landscape architecture that drew on the locational and symbolic significance of the Seodang. Fifth, the majority of the trees that were initially planted withered and were replaced with different species, except for the locust and lotus, at this point. Nevertheless, a review of the process of construction, symbolic meaning, and original architectural landscape of the Samgahun is of value in demonstrating the extended symbolic meaning of their descendants in terms of the practical loss of the function of the Seodang, the values of Feng Sui (red in the east, white in the west, based on the principles of Feng Sui), the function of repelling evils spirits (kalopanax, trifoliate orange), aesthetic and practical values (sweetbrier, apricot, pear, peach, and oriental oak trees), and the prosperity of the family and the timeless value of honest poverty (silk, crape myrtle, and yew trees).